BHAGAVAD GITA. CHAPTER VI. 20 - 23

Gita Series – 73: Chapter -VI. Verses 20 – 23

 

“The mind that is purified by practicing yoga becomes devoid of thought processes and rejoices in the bliss of the Lord. This bliss is realized through his intellect. He is not affected by sensory perceptions, as a result of which he continues to remain the state of bliss. He decides that there is nothing superior to remaining in God consciousness. He is not even affected by the worst of his miseries. This state that is free from the pains of transmigrations is known as yoga and should be practiced with resolute mind.”

 

Yoga means union. The union of self, the empirical soul and Self, the Lord is called yoga. In yoga, the union of self and the Self takes place. The yoga that is discussed here is nothing to do with yogic exercises. Throughout Gita, yoga means the union of Self and self that takes place in the mind. Mind does not have the capacity to act on its own. It receives necessary inputs from sensory organs. The quality of the mind undergoes significant changes, depending upon one’s perceptions. If the mind is bombarded with evil thoughts, one is induced to indulge in unethical activities. On the other hand, if the mind is barraged with good thoughts, it becomes sanctified. Mind cannot be purified on its own. The purification process happens based on the types of influence that the mind receives from sensory organs. This does not mean that one should not use his sensory organs that are essential to have a decent living. By an effective thought process, sensory influences can be filtered and refined. If the mind becomes devoid of evil influences, over a period of time, the mind becomes adept to virtuous thoughts and chooses to reject any evil influences, thereby making him to perform only virtuous acts.

 

A purified mind is the place where one’s consciousness is consecrated, where the Lord is realised. The realization of the Lord becomes visible to the yogi. He always exists in the state of absolute happiness and joy. This happens not only because of his mental purity, but also of the fact that he has now understood the Reality. Reality is nothing but the universal consciousness. This is a byproduct of his intellect that understands the omnipresent nature of the Lord and now his mind affirms that there is nothing superior to God consciousness. The mind is able to affirm now, as the mind experiences the bliss, a natural process that happens when the mind becomes devoid of addictive sensory influences. For him, nothing else is important than staying with the Lord in the domain of his mind. The worst of his miseries and pains do not affect him at all.

 

Sage Patanjali, in his yoga sutras talk about this state. He says that one can avoid unmanifested miseries if the union of Self and self takes place (II.16). Ignorance is the foundational cause for not availing the opportunity made available to the mankind by the ever compassionate God. If one is able perfect himself by practicing this spiritual union, first he gets enlightened and finally gets liberated, not to be born again.

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SHIVA SUTRA III.45

Bhūyaḥ syātpratimīlanam भूयः स्यात्प्रतिमीलनम्॥ (sūtra III.45)

 

bhūyas – again and again; syāt – there is; pratimīlanam – awareness of the Lord, both inwardly and outwardly.

 

With this sūtra, the Lord completes His elucidations of a perfect yogi.

 

The universe arises from the Supreme Consciousness which is also known as the Lord. The state of the Lord cannot be explained in a unified voice. The diversity of thought processes leads to different kinds of experiences for different persons. At the most, the concept of the Lord can be explained as a source from infinity, for everything that happens in the universe. The system on which the universe sustains itself is totally automated. The typical automated systems that we are aware are computers. But the chips for these computers are manmade. Computers cannot function by themselves, unless necessary parts are assembled to make the computers take over automated systems. For effective functioning of computers, men are behind. In the same way, for the automated system of the universe, the Lord is behind. The one who uses a computer does not know the person who made that computer. Similarly, we are not aware of That Person, who is behind the making of the universe. Since That is incomprehensible for human minds, we call Him as He, She or That and this is how we have so many forms of Lord. A true yogi overcomes this ignorance and fully understands this concept. He is fully aware of That and the he makes, all out efforts, to refine his mind to be with That always. A true yogi lives with That all the time. Whether he looks internally or externally, he understands that That pervades everywhere. If That does not exist in a single location, the annihilation of the universe happens. Sacred scriptures elaborately discuss this phenomenon and conclude that the Lord is beyond human perception.

 

When we watch a movie in a theatre, we never move our awareness from the screen. The concept of consciousness is very simple. When we concentrate on something, we acquire the qualities of that object. When we continuously move with a sage, we acquire the qualities of that sage. Similarly, when we fix our awareness with the One, who is the cause of the universe, we transform ourselves as That. That is the Supreme Energy that pervades the entire universe. There is not a single point where That Energy is not diffused in this universe. This energy appears in different forms and shapes. The forms and shapes merely form as coverings to the subtle That. The ignorance of not realising That is māyā, the illusion.

 

The enlightened yogi moves his awareness from internal to external. He realises the Lord within and when he moves his consciousness externally, there also the enlightened yogi realises the Lord. The whole universe appears to Him as the manifestation of the Lord, which is the Ultimate Truth. When this yogi continues to exist in this stage, all his karma-s are burnt to ashes leaving no impressions whatsoever. This ultimate process enables him to merge with the Lord. The yogi till now appeared like Śiva, becomes Śiva Himself. That enlightened yogi does not exist any longer. It is like a river that confluents into a sea, not to be separated again.

 

Śiva Sūtra-s concluded.

SHIVA SUTRA III.44

Nāsikāntarmadhyasaṁyamāt kimatra savyāpasavyasauṣumneṣu

नासिकान्तर्मध्यसंयमात् किमत्र सव्यापसव्यसौषुम्नेषु॥ (sūtra III.44)

 

nāsika – the energy of prāṇa, also known as prāṇaśakti; antar – inner; madhya – centre; saṁyamāt – intent awareness; kim – what else; atra – in this respect; savya – right; apasavya – left*; sauṣumneṣu – the middle one.

 

The prāṇa, also known as the vital energy, that has been discussed in the previous aphorism, flows through three main nerve channels of the body viz. left (iḍā), right (piṅgalā) and central channels (suṣumnā). In the middle of intent internal awareness, the supreme ‘I’ consciousness is seated. The yogi always establishes himself in this inner awareness.

 

Irrespective of the channel through which prāṇa traverses, the yogi never allows his awareness to get distracted. The yogi, by experience has learnt to direct his prāṇa at his own will. He accomplishes this by his intent awareness and not by his breathing. His prāṇa is controlled by him. In other words, he directs his life energy at his own will. He now attains the supreme power of the Lord. This happens to him because he stays connected to the Lord at all times.

 

The difference between a perfect yogi and a mediocre yogi is that, the former activates kuṇḍalinī energy at his own will, without resorting to breath control. In the case of the latter, he could activate his kuṇḍalinī energy by breath control.

*Gabriel Pradīpaka clarifies on the two words savya and apasavya in his site http://www.sanskrit-sanscrito.com.ar which is reproduced below with his permission.  

“In order not to have a flock of Sanskrit students correcting my translation of "savya" and "apasavya" as "right" and "left", respectively, I need to say something: Yes, you are right! If you consult a dictionary, you will see that "savya" means "left" and "apasavya" means "right". Anyway, Kṣemarāja is fond of considering the meanings of "savya" and "apasavya" as if they were indeclinables always (whether or not they act as indeclinables). If you check the dictionary, "savya" and "apasavya", as indeclinables --i.e. as savyam/savyena and apasavyam/apasavyena--, mean "to the right" and "to the left", respectively. Now, you can easily understand why he interprets the meanings of "savya" and "apasavya" in an opposite manner to what one would expect. Yes, it is a little hellish and confusing... in fact, it makes me dizzy just reading savya and apasavya, it is like a tongue twister!... but we cannot help it, you know. Remember this in the future, please.”

SHIVA SUTRA III.43

Naisargikaḥ prāṇasambandhaḥ नैसर्गिकः प्राणसम्बन्धः॥ (sūtra III.43)

 

naisargikaḥ - natural; prāṇa – the vital energy; sambandhaḥ - the association.

 

Universal existence is bound by the law of the divine. Every action that unfolds in this universe happens in a predetermined manner. For example, the sun rises at a particular time and sets at a particular time. Upaniṣad-s say that sun, moon, air, etc carry out their duties promptly, fearing for the Lord. If any one of the elements deviates from its assigned duty, the universe will annihilate in no time. As a part of the system, prāṇa infuses life energy to all the living beings, till the time of death. Body is able to function only because of prāṇa. Energy of prāṇa is different from the all powerful divine energy. Infusion of prāṇa into gross body is an automated system, whereas, the infusion of divine energy is a sought after system. Prāṇa is available in plenty in the atmosphere and the source of divine energy is beyond our comprehension and at the most can be said that it originates from the cosmos.

 

This aphorism points out that the infusion of prāṇa is a natural mechanism that happens in the body of the yogi. It is beyond his control. Even while breathing, the yogi stands connected to the Supreme consciousness. Such mechanisms are controlled by Śaktī, the power centre of the absolute autonomy of the Lord Śiva. The yogi continues to exist in his physical body as long as automated flow of prāṇa continues. Till the connection between his body and prāṇa exist, it is the duty of the yogi to keep his body in a perfect condition. The stoppage of prāṇa to his body happens at the predetermined time and his soul dissolves into the eternity, not to be born again. The message that one should stand connected to the Lord at all times, is the message conveyed through this aphorism. At all times is indicated by the world prāṇa.

SHIVA SUTRA III.42

Bhūtakañcukī tadā vimukto bhūyaḥ patisamaḥ paraḥ

भूतकञ्चुकी तदा विमुक्तो भूयः पतिसमः परः॥ (sūtra III.42)

 

bhūta – the principal elements of the universe like air, fire, etc; kañcukī – as a veil; tadā – then; vimuktaḥ - liberation from mundane existence; bhūyaḥ - pre-eminence; pati – Śiva, the Supreme Lord; samaḥ - equal; paraḥ - perfect.

 

The yogi, who has transformed himself as the one without any desires, treats his gross body as a mere veil that covers the Self-illuminating Ātma. His body is of no importance to him. He considers his body as a vehicle for his movement. One cannot reach the destination with an unfit vehicle. For the same purpose, he sustains his body merely to keep it fit for his movements. In the beginning stages of spiritual practice, one should maintain a healthy physical body, as the most portent divine energy enters the aspirant and he needs to have a perfectly maintained physical body to withstand that energy. Yogic postures are of great help here, as otherwise, the spiritual energy will get stagnated at a point causing physical discomfort.

 

There is no connection between the gross body and the soul within. Gross body is made up of gross elements known as pañcabhūta-s, merely act as coverings to the Ātma. Sensory organs function through the gross body and cause impression in the mind. A yogi ensures that his mind is not afflicted with sensory impressions. This process automatically happens in a yogi, as he always stand immersed in bliss. It is also important to understand that soul in all the living beings are the same. There is no differentiation in the quality of the souls. What causes the divergence in the quality of different individuals is the manifestation of karma-s embedded in their souls.

 

This yogi who merely uses his physical body as his vehicle is a fully awakened person. He becomes absolutely perfect, just like Lord Śiva. Even though he is fully liberated in this birth itself, he continues to exist awaiting his physical body to fall. When his gross body ceases to exist (death), he merges with Lord Śiva. His soul gets dissolved into the infinity forever.

SHIVA SUTRA III.41

Tadārūḍhapramitestatkṣayājjīvasaṅkṣayaḥ तदारूढप्रमितेस्तत्क्षयाज्जीवसङ्क्षयः॥ (sūtra III.41)

 

tad – that (turya state); ārūḍha – established; pramiteḥ - the awareness of the yogi; tad – that (the desire, discussed in the previous aphorism); kṣayāt – removal; jīva – the limited being; saṅkṣayaḥ - total removal.

 

This sūtra says that when the yogi continues to prevail in that turya state that has been discussed in many of the previous aphorisms, his further transmigration ceases when he transforms himself devoid of desires. Desires are the root cause of experience. The spiritual ascension happens purely out of the will power of the aspirant. Beyond a certain stage in spirituality, it is like walking on a razor’s edge. Any small deviation from the ultimate goal leads to irreparable trouncing. The yogi at this stage will be subjected to all sorts of tests by the divine to evaluate his unfeigned spiritual aspiration. It is not that someone will appear in person and evaluate him. It is an inbuilt divine mechanism of the Nature. One will certainly understand, when he undergoes these tests. He will have before him too many temptations that are too hard to resist. If the yogi happens to slip for a moment, as discussed in the earlier aphorism, his mind gets totally corrupt and his doomsday happens one after another, leading to further cycles of transmigration.

 

If the yogi is able to resist all the pestiferous temptations, he is then able to attain his much sought after goal. The state of jīva comes to a close as the yogi has realised that I, my and mind are literally meaningless. My body, my mind, my ego and that kind of self identification tools are no more with him. All that he knows is only the Lord, the Self. He walks, dreams and sleeps as the Self. His individual identity is completely lost and merged with Self. He does not exist as an empirical individual but exists as Self, the Lord. He is going to have no more transmigrations. His soul is now under preparation for the final liberation. He cannot be singled out in a crowd, as he behaves like any other person. This happens till he is associated with his body. When the body falls down, his soul goes straight into the cosmos to merge with the Lord, the process of which is beyond human comprehension.

SHIVA SUTRA III.40

Abhilāṣādbahirgatiḥ saṁvāhyasya अभिलाषाद्बहिर्गतिः संवाह्यस्य॥ (sūtra III.40)

 

abhilāṣāt – desire arising out of wants; bahirgatiḥ - extraversion; saṁvāhyasya – transmigratory empirical individual.

 

The concept of introversion and extraversion has been discussed in the previous aphorism. When the yogi does not realise that his inner state of turya is nothing but the consciousness of the Lord, he is bound to be afflicted with desires. Desires arise only out of wants and wants arise out of requirements of the body. Requirements of body ultimately manifest as desires. Desire is the root cause of any thought process. In order to satiate the desires, mind and body act in tandem, causing serious karmic adversities. If the yogi surrenders to the Lord, then he is not concerned with the end results of any actions. But, if the aspirant (here the yogi slides to the status of an aspirant) has not developed such an attitude, then he accumulates karmas that cause repeated transmigrations. When he succumbs to his sensory needs, his mind begins to acquire traces of impurity and over a period of time, impurities becomes predominant, his mind gets disconnected automatically from the highest Reality and transforms into a mundane mind. Sometimes, this could happen in a very short span of time. Mind is the most powerful tool of mankind as it is the cause of both good and bad karma-s. This is the reason for saying that final liberation can be attained only through a human form. All the scriptures underline the importance of mind control only for this reason.

 

When a yogi is in the stage of turya, he acquires a lot of energy. If this energy is wrongly directed towards materialistic world instead of further advancing in the spiritual world, it clearly signals the doomsday of the yogi. This yogi’s consciousness automatically gets disconnected from the Lord and gets focused on the objective world. Spiritual energy is significantly different from other energies that exist in this universe. Spiritual energy continues to gain potency only if it is focused on the Lord. If, on the contrary is focused on the materialistic world, it loses its potency completely. If his actions are not selfish in nature, his divine energy continues to swell. But, on the other hand if he directs this energy to glorify I, me and mine, his fall will be more drastic. Always spiritual fall is more drastic than ascension.

 

This aphorism clearly says that one has to always remain connected to the Lord, irrespective of his state of consciousness. If by chance, he begins to develop desires arising out of wants, it signals the downfall of the yogi. He then comes under the grip of ignorance, illusion, etc all at the same time, thereby making him yet another empirical individual ready for further transmigrations.

SHIVA SUTRA III.39

Cittasthitivaccharīrakaraṇabāhyeṣu चित्तस्थितिवच्छरीरकरणबाह्येषु॥ (sūtra III.39)

 

citta – of the mental; sthiti – states; vat – as or like; śarīra –the gross body; karaṇa – sense organs; bāhyeṣu (bāhya) – external objects.

 

The previous sūtra discussed about invigoration of turya into primary states of manifestation, sustenance and reabsorption. This process happens in the arena of mind. It is not enough to invigorate the mind and it is also essential to enliven the gross body along with the embedded sensory organs. Turya is the mental state where the aspirant enters the state of bliss. To enter the state of turya, the mind should have been completely cleansed of impressions so that it can single pointedly focus on the Lord. Single pointed attention is possible only when the mind is free of any other thought processes. This single pointed focus automatically sweeps off the remnants of impressions and ego. Effectually, initial human effort is needed merely to focus on the Lord and the cleansing process is automatically initiated. When the mind is totally purified, the yogi enters the state of blissfulness. His mental happiness is radiated through his body. This confirms the saying that, face is the index of the mind and this sūtra elucidates this aspect further.

 

This sūtra points out that introversion alone is not enough to attain complete perfection. The blissfulness attained in the state of turya is to be transmitted in an extroverted manner as well. However, while doing so, the yogi continues to remain in the state of turya, which is the source for extraversion that happens through his sensory organs to the objective world. This is the point where individual consciousness, which is in the form of bliss, merges with the universal consciousness and a perfect yogi is made.

SHIVA SUTRA III.38

Tripadādyanuprāṇanam त्रिपदाद्यनुप्राणनम्॥ (sūtra III.38)

 

tripada – manifestation, maintenance and reabsorption of each of those states; ādi – the principal achievement; anuprāṇanam – invigorating

 

The three lower levels of consciousness viz. awake, dream and deep sleep states invigorates into the fourth state of consciousness viz. turya, where the creative principal unfolds. Turya is the state where bliss blossoms forth. When this blossomed bliss is passed into the three lower level of consciousness, all the states of consciousness become a unified state of consciousness. This is how a yogi continues to exist, eternally connected to the Lord. He is able to distinguish between what is real and what is not real. He knows well that his body is perishable and therefore, he chooses not to attach any importance to his gross body. On the other hand, he also knows that Reality means the highest level of consciousness. This is the stage where the mind is devoid of any other thoughts except the Self-illuminating Lord. He understands that what is Self-illuminating is the Supreme and all the rest that shines with the aid of that Effulgence are susceptible to extinction at some point of time.

 

Śiva alone is Self-radiating and hence, He is the foundational cause of all the creations. He does not directly partake in the process of creation. Out of His unobstructed will power, He creates Śaktī and transfers His exclusive power of autonomy to Her by means of a power of attorney to effectively administer the universe by three acts viz. creation, sustenance and absorption of souls. This is the difference between advaita and trika philosophies. Advaita speaks only about dyads, the Lord and the soul. But Trika philosophy talks about triad, puruṣa, which is known as soul in advaita philosophy, Śaktī, an additional player, exclusive to Trika philosophy and finally the Lord or the Brahman, which in this case is Śiva. Therefore, as far as Trika philosophy is concerned, Śiva is the ultimate and Śaktī is merely His power of attorney holder for effective administration of the universe. When a nara (manifested soul) ultimately attains liberation, it means He merges with Śiva, and the cause of liberation being Śaktī. In Advaita philosophy, the merger of the soul happens with the Brahman. Brahman is the form given to one’s Iṣṭa devata. There is no intermediary between the practitioner and his Iṣṭa devata. This recap becomes necessary, as we are heading towards the end of Śiva Sūtra-s. The difference though appears to be significant in reality the difference is extremely subtle, but as powerful as a thin razor edge.

 

One enters the state of bliss, out of the grace of Śaktī alone. She assumes a twin role for the upliftment of the aspirant. Primarily, She becomes their compassionate Mother (this aspect is discussed more elaborately in advaita scriptures like Lalitā-Saharasranāma) and also their spiritual master as She alone decides eligibility criteria of the aspirant to ultimately merge with Her consort Śiva. Śaktī not only becomes the subject of bliss, but also becomes the object of bliss. Apparently, to realise inherent happiness, one has to look within. A mind that is totally purified and becomes devoid of thought process alone becomes eligible to enter the state of blissfulness or ānanda.

 

This aphorism says that the blissfulness state should be imbibed in other three mundane level of consciousness, so that one continues to remain in turya state, transcending all the karmic afflictions. His spiritual journey has not concluded yet, as he still realises the effulgence of the Lord intermittently and not perpetually.

 

Sūtra III.20 almost conveyed the same interpretation. But there is a subtle difference between the two. Sūtra III.20 said that turya state should be poured into the lower states of consciousness continuously and the present sūtra says that the aspirant continues with his routine by invigorating turya state into the lower states of existence.

SHIVA SUTRA III.37

Karaṇaśaktiḥ svato'nubhavāt करणशक्तिः स्वतोऽनुभवात्॥ (sūtra III.37)

 

karaṇa – creating; śaktiḥ - power; svataḥ - from his self; anubhavāt – experience.

 

Every person has creative power. What matters is that at what state one is able to use his creative power. For example, if his creative power gets manifested only during his state of dream, then his creative power merely remains as illusory in nature. On the contrary, a yogi experiences his creative power during all states of his consciousness. As we have seen earlier, the difference between a yogi and a quotidian person is the level of consciousness. When individual consciousness and the Cosmic Consciousness are united, the individual consciousness gets the entire inherent nature of Cosmic Consciousness. Cosmic Consciousness operates at different levels when it conjoins with different energy fields that exist in different places. This is one of the major reasons for existence of a particular race at a particular geographical location. The acts of the Lord unfold at a specified sequence, the intricacies of which remain unknown to humanity. When the yogi, by means of his perseverance and practice is able to merge his individual consciousness with that of the Lord, he naturally gets endowed with the powers of the Lord. Lord is not someone different from us. He is the personification of the universe, of which we are only a miniscule part. The one, who understands this, becomes a yogi and as a consequence of which he also derives the powers of the Lord. He continues to appear like the Lord.

 

This aphorism says that when individual consciousness enters into the field of God consciousness, the yogi naturally educes the power of the Lord. It is like the state of a man living in a cave for years, comes out of the cave, and feels the grandeur of light.

SHIVA SUTRA III.36

Bhedatiraskāre sargāntarakarmatvam भेदतिरस्कारे सर्गान्तरकर्मत्वम्॥ (sūtra III.36)

 

bheda – difference; tiraskāre – concealment; sarga – creation; antara – another; karmatvam – capacity to act.

 

Even for such a materialistic person, as discussed in the previous aphorism, there is a solution for his miseries. When such an ignorant person purifies his antaḥkaraṇa (mind, intellect, consciousness and ego), and begins to establish himself with the Lord all the time, there appears a ray of hope for him to get liberated. Spirituality is not something that dwells only externally. All the physical bodies function due to efficaciousness of the soul embedded in the subtle body. This is the reason for repeated affirmations that one should look within, for God realisation. The soul phenomenon is universal in nature. A soul engenders a gross form depending upon its karmic quality. A yogi understands that this soul is nothing but a mirror image of God. The only perceptible difference between self and Self is karma. Even in the case of a soul, Self acts a witness to karmic manifestations of the soul. This again goes to prove the theory of omnipresent nature of the Lord.

 

In order to counterbalance the karmic manifestations, a yogi always stands connected to God consciousness. It is important to understand that one has to undergo the effects of karma at any cost, as it is the Law of the Lord. Lord alone does not break His own laws. By staying connected with the Lord perpetually, the pains of karmic manifestations are not felt. This situation can be compared to a mosquito bite during deep sleep.

 

Through this aphorism, the Lord says that there are avenues available for an ignorant person to transform himself to finally get liberated. It is ultimately in the mind, where the Lord unravels His effulgence. Hence it is of paramount importance to keep one’s mind pure. There are dual benefits of a pure mind. The primary factor is that a pure mind does not cause additions to one’s karmic account. Secondly, when the mind is pure, the Lord unveils His true Self-illuminating form, the logical end to the path of spirituality. These two benefits do not happen concurrently, but successively.

SHIVA SUTRA III.35

Mohapratisaṁhatastu karmātmā मोहप्रतिसंहतस्तु कर्मात्मा॥ (sūtra III.35)

 

moha – delusion; pratisaṁhata – a compacted mass; tu – however; karma – actions; ātmā – involved.

 

The one, who is an embodiment of delusions, gets involved in karma-s. When a person is afflicted with worldly attachments, he causes his karmic account to swell. This does not mean that he indulges in reprehensible activities. Even, if such an aspirant does only virtuous acts, but not dissolving his ego, his karmic account swells. I, Me and Mine are the worst triads that cause serious affliction in one’s karmic account. Karma is an exclusive mechanism designed by the Lord to record all the actions of every soul that exists in this universe. Karmic account gets seriously affected by ego and vicious thoughts. Mere thought of injuring others is more flagitious than the act of harming another living being. Therefore, nobody with an evil mind can escape from the law of karma, based on which the Lord administers the universe through His consort Śaktī. When the time becomes ripe for the karma-s to manifest, the aspirant is precluded from spiritual advancement, as a result of which, his soul continues to transmigrate, undergoing the pains of birth, sustenance and death repeatedly.

 

This aphorism says that if one continues to indulge in moha, he has to undergo the repeated process of metempsychosis and the signs of liberation will be a mirage.

SHIVA SUTRA III.34

Tadvimuktastu kevalī तद्विमुक्तस्तु केवली॥ (sūtra III.34)

 

tad – the pleasure and pain, discussed in the previous sūtra; vimuktaḥ - devoid of; tu – then; kevalī – exclusively on his own.

 

The yogi, who has transformed his mind beyond sensory perceptions, always remains in the highest state of consciousness. Mind gets affected only by opposites. In spiritual pursuits, the most important of opposites is “I” and “This”. This refers to objects and I refer to God consciousness or Self-consciousness. When “This” consciousness is dissolved into “I” consciousness, he steps into the pedestal of a yogi and his self transformation begins to unfold at a better pace. He is then able to affirm “I am That”. When a yogi is totally engulfed by the flowing effulgence of the Lord, he remains isolated (kevalī) from the materialistic world and eternally feels His grace. Such a yogi merely coexists in this world till his body is shed to reach the final stage of videhamukti (bodiless).

SHIVA SUTRA III.33

Sukhaduḥkhayorbahirmananam सुखदुःखयोर्बहिर्मननम्॥ (sūtra III.33)

 

sukhaduḥkhayo – pleasure and pain; bahir (bahis) – external; mananam – considering.

 

Such a yogi considers pleasure and pain as external factors and does not allow them to affect his perpetual connection with the Lord. For him, none of the external factors are able to distort his Divine commune. His body may suffer from pleasures and pains, as none with a physical body is beyond this natural process. He is called Jīvanmukta and he is liberated in this birth itself. But, this does not mean that he is devoid of pleasures or pains derived through senses. He also undergoes such pleasures and pains. The significant difference between this yogi and a materialistic person is that the yogi ensures that sensory influences do not affect his mind, where he has consecrated his Lord. When the mind is controlled, neither pleasures nor pains are experienced. Sensory influences manifest only in the mental arena.

 

This has happened with the great sage Ramana. While he was being operated, no anaesthesia was administered on him and he was fully aware and was even discussing with the medical professionals. While advancing in spiritual path, one should clearly understand that the Lord can be realized only through his mind and not by any of the external objects. A few minutes of focused concentration can lead to realisation faster than spending hours of imperfect meditation.

 

This sūtra says that the yogi, whose individual consciousness has been transformed into universal consciousness by perfect practice and perseverance, is beyond the realms of happiness or sorrow.

SHIVA SUTRA III.32

Tatpravṛttāvapyanirāsaḥ saṁvettṛbhāvāt तत्प्रवृत्तावप्यनिरासः वेत्तृभावात्॥(sūtra III.32)

 

tad (tat) – of those; pravṛttau – occurrence; api – even though; anirāsaḥ - devoid of break; saṁvettṛ - as the knower of Supreme; bhāvāt – condition.

 

Even though such a yogi is able to create, sustain and dissolve the universe, there is no break in his awareness as the knower of the Supreme. As he has fixed his consciousness with Śiva all the time, he remains continuously in a state of bliss. As result of this state, he acquires the expressive will of Śiva. The activities of the universe are controlled only by the Divine Will. Since the yogi always remains submerged in the energy of Śiva, he is not affected by what is happening outside his consciousness. In other words, the yogi has learnt by perseverance and practice to remain unattached to the objective world. Though the yogi partakes in normal activities of mankind, he is neither influenced nor affected by his own acts or the acts of others. The materialistic world can never distort his awareness with Śiva. That is why sūtra III.25 said that he becomes like Śiva.

 

This is the difference between a yogi and a normal person. A normal person is stimulated by his own thinking. But a yogi’s mind has transformed as a sanctum sanctorum of Śiva. The three fold act of God happens without any changes taking place in the Divine, as Divine is beyond any changes. The yogi has also attained the same stage wherein, either his own activities or the activities of others affect him in anyway. In spite of actions unfold either though him or before him, none could disturb his perpetual connection with Śiva.

 

This aphorism says that irrespective of the changes happening outside his body, his essential nature remains unchanged. He always stands united with Śiva. If for a moment, he loses his connection with Him, he has to start all over again.

SHIVA SUTRA III.31

Sthitilayau स्थितिलयौ॥ (sūtra III.31)

sthiti – sustenance; layau – reabsorption.

The Divine act does not end up with creation alone. What is created is maintained by the Divine. Previous sūtra discussed about the power of the yogi to create. This sūtra says that such a yogi not only creates, but also sustains what is created by him for ultimate reabsorption.

This aphorism is an extension of the previous sūtra. Since the previous sūtra talked only about the power of a yogi to create, this sūtra elucidates the other two acts of God. The act of God can be compared to a lake. When the lake is filled with rain water, it is His act of creation. The Lord maintains the level of water in the lake at a prescribed level. When that level is crossed, the lake breaches, and water overflows. It is the act of destruction. When the water vaporises to rain again, it is recreation and this process continues forever. This is how the Lord carries out His cyclic acts of creation, sustenance and dissolution. Both evolution and dissolution happens continuously, thereby maintaining the equilibrium of the universe. Equilibration is disturbed only at the will of the Lord, leading to dissolution.

In the same way, the yogi not only attains the power to create, but also attains powers to sustain and dissolve, what is created by him. The yogi gets these powers because he has perpetually fixed his consciousness with Śiva as a result of which he attains the powers of Śiva. But, he has not become one with Śiva in terms of sūtra III.25. Typically, this sūtra says that the yogi continues to retain his consciousness with Śiva, irrespective of the stage in which he physically remains.

SHIVA SUTRA III.30

Svaśaktipracayo'sya viśvam स्वशक्तिप्रचयोऽस्य विश्वम्॥

 

sva asya – his own; śakti – power; pracaya – unfoldment; viśvam – the universe.

 

For the yogi, whom we are discussing about, the universe is the unfoldment of his own power.

 

The yogi has attained this power by gradually transforming himself. Fist he has conquered his senses, then he acquired knowledge about the true nature of Reality and ultimately found out that limitless consciousness is the Ultimate. He calls this Ultimate as Śiva. He knows this Ultimate Reality is the Creator, Preserver and Destroyer. He also knows that the Ultimate Reality does not act on His own, but acts through His independent Power of Autonomy given to Śakti by means of power of attorney. He also knows that whatever exists in this universe is nothing but the reflection of Śiva. Without Śiva, illumination is not possible, as He alone is the source of illumination.

 

Śakti is the tool through which Śiva acts. The yogi also knows that unless he is able to realise the potentiality of Śakti, who is nothing but the Supreme effectuality of Śiva, he cannot proceed further to realise Śiva. He is aware of the fact that Śakti alone is capable of unravelling Śiva. This can be explained by a typical example. River originates from a spring in a mountain. When the river flows through valleys and terrains, the water gets transformed as maelstrom and the river becomes very powerful with high level of water current. The fact is that the source of the river is calm, whereas the same water gets endowed with immense force while it traverses through the land. Without the source of the water, the river itself cannot exist. If someone asks which is powerful, one can say without hesitation that the river is powerful. The source of the river is Śiva and the water is Śakti. Anyone can know the river but only a select few try to know the source of this river. Knowing the river is mundane knowledge and knowing its origin is the ultimate knowledge. A true yogi has to posses this true knowledge that is beyond perception. This kind of Absolute of knowledge can be attained only by analysis.

 

A yogi makes every attempt to metamorphose himself to become Śakti. He knows that ultimately it is only Śakti who can merge with Śiva. He becomes aware of this fact by internal search and exploration and though his personal experience. One undergoes joyful experiences during internal exploration. By continued practice, perseverance and the intensity of his will, he continues to remain in the state of bliss. As he has now realised the potency of the highest and purest form of consciousness, he is able to affirm that universe is nothing but a product of this purest form of consciousness. He understands that his power is not different from the Divine power. He has already conquered his ego, and his power also becomes divine.

SHIVA SUTRA III.29

Yo'vipastho jñāhetuśca योऽविपस्थो ज्ञाहेतुश्च॥ (sūtra III.29)

 

The yogi who appears like Śiva (sūtra III.25), by practicing austerities attains competence to teach others. Therefore, this sūtra says,

 

yaḥ - who; avipasthaḥ – established; jñā – knowledge; hetuḥ – means; ca – indeed.

The yogi who established himself beyond the realms of karmendriya-s and jñānendriya-s and who is always submerged in pure Divine consciousness becomes eligible to impart spiritual knowledge to others. The organs of action and cognition cannot influence him as they are under his command and control. On the contrary, an ignorant man is influenced and induced by senses, making him succumb to sensual pleasures. This is the significant difference between a man leading a mundane life, unwilling to explore the Spirit within and a yogi who always stays submerged in the blissful state of Supreme consciousness by practicing austerities. The one who is afflicted with sensory influences cannot continue to remain always in Supreme consciousness. Since such a person is not totally refined and purified, he cannot be a true master. Unless a spiritual master is a realised person, he cannot effectively lead others to spiritual illumination. This aphorism says that one can be a spiritual master only if he is a Self-realised person. He has not attained this stage with ease. He has crossed several hurdles while controlling and focussing his mind. Spiritual attainment is not an easy path to pursue for those who do not have the necessary will power.

SHIVA SUTRA III.28

Dānamātmajñānam दानमात्मज्ञानम्॥ (sūtra III.28)

 

dānam – gift; ātma – Self (the Brahman); jñānam – knowledge.

 

The yogī whom we are discussing about exists only for the sake of doing good for the humanity. He considers that imparting knowledge about the Supreme is his gift to the humanity. Imparting knowledge is nothing but sharing his experience with God. He does not dwell on theoretical aspect, which is always tiresome. Since he shares his personal experience, those who listen to him are able to understand the difference between differentiated perception and the eternal Truth. He has all the qualities of a true spiritual master. Those who are destined to pursue the path of liberation go to him for making significant spiritual progress.

 

Out of all the gifts, gifting spiritual knowledge is considered to be the best. Significant spiritual progress cannot be attained by merely studying scriptures. Theoretical knowledge is to be complemented by practice. Anyone who is well versed in the scriptures can impart theoretical knowledge; whereas practical knowledge can be imparted only by a person who has personally experienced of what is taught by scriptures. Only such a yogi or guru can identify certain spiritual centres in an aspirant. By activating such spiritual centres, an aspirant is made to pursue spiritual path with absolute faith and determination. Such a yogī-cum-spiritual master is able to carry with him all his disciples till they become perfectly fit to attain liberation. Hence, it is said that one should seek a perfect Guru for gaining real spiritual experience. An unguided aspirant often undergoes falsified spiritual experience, which is more dangerous than ignorance.

SHIVA SUTRA III.27

Kathā japaḥ कथा जपः॥(sūtra III.27)

 

kathā – conversation; japaḥ - muttering mantra.

 

For the yogi whom we are discussing about, whatever he converses with others are like muttering mantra-s. This is because he always establishes Himself in God consciousness. As a result of this, whatever he says turns out to be a prayer for the welfare of the humanity. He does not need anything for his self as he is totally submerged in the eternal bliss. When one establishes his consciousness at the highest level, he remains as a contended person. He is not interested in materialistic life, as he knows that material objects are not eternal. He is fully aware of the difference between his eternal bliss and impermanent materialistic life.

 

This sūtra says that such a yogi who is drenched in the eternal bliss, even his ordinary conversation is just like muttering mantra. It is said that this kind of consciousness the yogi has, is the highest of Śakti, the supreme I consciousness that is fully charged with knowledge.

SHIVA SUTRA III.26

Śarīravṛttirvratam शरीरवृत्तिर्व्रतम्॥ (sūtra III.26)

śarīra – body; vṛttiḥ - remaining; vratam – vow.

The previous sūtra said that the yogi appears like Śiva. The only differentiation is that the yogi continues to live with his body. He has to maintain his body till it lasts. Generally one is supposed to perform virtuous acts in order to balance his karmic account. Virtuous acts could mean such as poor feeding or any service oriented acts towards the betterment of the humanity. Religious rituals are also called virtuous acts. If rituals give devotional satisfaction, one can perform them. But for such a yogi, such rituals are just not needed. He carries out his normal activities without being deluded by rituals. He knows that he needs to stay with God consciousness all the time. The consequences of breaking this link have already been discussed in earlier aphorisms. For him, simultaneously remaining in God consciousness as well as carrying out his normal duties itself is a virtuous act. As he behaves just like any other person, people tend to believe that he is just another person. Such yogis do not exhibit their stage externally. They continue to retain their bodies merely to serve the humanity and their accumulated karma-s are spent like this.

(I happen to know a person like this. He can handle hundred of spiritual masters, but he does not proclaim himself as a spiritual master. He is a Self realised person, but he does not say so and does not want disciples. His commune with Śiva is on a daily basis. He never closes his eyes during meditation and nobody around him knows that he is perpetually connected with Divine. He can reply to any questions instantaneously, but he says he has to learn more. This is the type of yogi that Śiva Sūta-s talk about.)

The significance of this sūtra is best explained in Adhyātma Rāmayaṇa (Bāla Kāṇḍa, verses 50 and 51). Śiva says to Pārvatī “When the knowledge of identity of Self and self arises through great saying ‘I am That’, then with avidyā with all her off-shoots is destroyed. Knowing this, my devotee attains my own self. Let those who are devoid of devotion, roll in the abyss of sāstra-s. Theirs is neither knowledge nor emancipation, even through hundreds of transmigrations.”

The point driven home by this sūtra is that one should ensure that he stays immersed in God consciousness always, irrespective of the work that he carries out. For him no act is prohibited. What is the type of work one does is not important. What is important is the perpetual connection with God consciousness while executing any type of work. It is of no use if one indulges in rituals without getting connected to God consciousness.

SHIVA SUTRA III.25

Śivatulyo jāyate शिवतुल्यो जायते (sūtra III.25)

 

Śiva – Śiva; tulyo – similar; jāyate – becomes.

 

This sūtra conveys an important message. Such a yogi, at this stage has not merged with Śiva but appears like Śiva. The difference between merging with Śiva and appearing like Śiva is significant. Merger with Śiva happens only in the stage of kaivalya, the ultimate stage. Now, the yogi makes further spiritual progress and moves from turya to turyātīta, the fifth stage of consciousness. Turyātīta stage is beyond turya stage, where the first three stages of consciousness are totally dissolved. This is the stage where Self is truly realised. The yogi in this stage becomes similar to Śiva. He is always immersed in the state of bliss. As long as the yogi continues to exist with his physical body, he cannot become one with Śiva. The only impediment to become one with Śiva is his gross body. Śiva is extremely subtle in nature and to become one with Śiva one has to be subtle too.

 

Even after realising the Self, the yogi continues to possess his body on account of his karmic account. For emancipation, balance in one’s karmic account should become zero. God always acts on the basis of “Law of Karma”. He never transgresses His own laws. If one learns to perform actions remaining in the state of God consciousness, further karmas do not accrue to his karmic account. Therefore, the yogi has to continue with his physical existence as long as his karmic account is active. This is further explained in subsequent aphorisms.

SHIVA SUTRA III.24

Mātrāsvapratyayasandhāne naṣṭasya punarutthānam (sutra III.24)

मात्रास्वप्रत्ययसन्धाने नष्टस्य पुनरुत्थानम्॥

 

mātrā – object; svapratyaya – real I consciousness; sandhāne – union; naṣṭasya – disappear; punarutthānam - reappearance.

 

When the yogi whose real I consciousness disappears for a moment by associating with objective world, reappears again.

 

The spiritual conjugation leading to turya stage is attained by surmounting different hurdles by dedicated practice, perseverance and an effective mind control, which otherwise becomes not possible. Only the yogi alone knows the difficulty of the path that he had traversed to reach his present stage. Sometimes, the yogi’s level of consciousness could momentarily retreat when his sensory perceptions predominate. All along, even during his three mundane level of consciousness, turya stage prevailed. In other words, the yogi continued spiritual conjugation even during his normal activities. This aphorism says that such momentary disjunction can be overcome and he regains his original state of turya.